Institutes of the Christian Religion (Vol. 2 of 2)
CHAPTER IV.02
The State Of The Ancient Church, And The Mode Of Government Practised Before The Papacy - Reading 02
V. Nor was the situation of deacons at that time at all different from what it had been under the apostles. For they received the daily contributions of believers and the annual revenues of the Church, to apply them to their proper uses, that is, to distribute part to the ministers, and part for the support of the poor; subject, however, to the authority of the bishop, to whom they also rendered an account of their administration every year. For when the canons invariably represent the bishop as the dispenser of all the benefactions of the Church, it is not to be understood as if he executed that charge himself, but because it belonged to him to give directions to the deacon, who were to be entirely supported from the funds of the Church, to whom the remainder was to be distributed, and in what proportion to each person; and because he had the superintendence over the deacon, to examine whether he faithfully discharged his office. Thus the canons, ascribed to the apostles, contain the following injunction: “We ordain that the bishop do have the property of the Church in his own power. For if the souls of men, which are of superior value, have been intrusted to him, there is far greater propriety in his taking charge of the pecuniary concerns; so that all things may be distributed to the poor by his authority through the presbyters and deacons, and that they may be administered with reverence, and all concern.” And in the Council of Antioch it was decreed, that those bishops should be censured who managed the pecuniary concerns of the Church without the concurrence of the presbyters and deacons. But it is unnecessary to argue this point any further, since it is evident from many epistles of Gregory, that even in his time, when the administration of the Church was in other respects become very corrupt, yet this custom was still retained, that the deacons were the stewards for the relief of the poor, under the authority of the bishop. It is probable that subdeacons were at first attached to the deacons, to assist them in transacting the business of the poor; but this distinction was soon lost. Archdeacons were first erected when the extent of the property required a new and more accurate mode of administration; though Jerome states that there were such offices even in his time. In their hands was placed the amount of the annual revenues, of the possessions, and of the household furniture, and the management of the daily contributions. Whence Gregory denounces to the archdeacon of Thessalonica, that he would be held guilty, if any of the property of the Church should be lost by him, either through negligence or fraud. Their appointment to read the gospel, and to exhort the people to pray, and their admission to the administration of the cup in the sacred supper, were intended to dignify their office, that they might discharge it with the more piety, in consequence of being admonished by such ceremonies, that they were not executing some profane stewardship, but that their function was spiritual and dedicated to God.
VI. Hence it is easy to judge what use was made of the property of the Church, and in what manner it was dispensed. We often find it stated, both in the decrees of the councils, and by the ancient writers, that whatever the Church possessed, whether in lands or in money, was the patrimony of the poor. The bishops and deacons, therefore, are continually reminded that they are not managing their own treasures, but those destined to supply the necessity of the poor, which if they unfaithfully withhold or embezzle, they will be guilty of murder. Hence they are admonished to distribute this property to the parties entitled to it, with the greatest caution and reverence, as in the sight of God, and without respect of persons. Hence also the solemn protestations of Chrysostom, Ambrose, Augustine, and other bishops, assuring the people of their integrity. Now, since it is perfectly equitable, and sanctioned by the law of the Lord, that those who are employed in the service of the Church should be maintained at the public expense of the Church,—and even in that age some presbyters consecrated their patrimonies to God, and reduced themselves to voluntary poverty,—the distribution was such, that neither were the ministers left without support, nor were the poor neglected. Yet, at the same time, care was taken that the ministers themselves, who ought to set an example of frugality to others, should not have enough to be abused to the purposes of splendour or delicacy, but only what would suffice to supply their necessities. “For,” says Jerome, “those of the clergy who are able to maintain themselves from their own patrimony, if they take what belongs to the poor, are guilty of sacrilege, and by such an abuse, they eat and drink judgment to themselves.”
VII. At first the administration was free and voluntary, the
bishops and deacons acting with spontaneous fidelity, and integrity
of conscience and innocence of life supplying the place of
laws. Afterwards, when the cupidity or corrupt dispositions
of some gave birth to evil examples, in order to correct these
abuses, canons were made, which divided the revenues of the
Church into four parts, assigning the first to the clergy, the
second to the poor, the third to the reparation of Churches and
other buildings, the fourth to poor strangers. For, though
other canons assign this last part to the bishop, this forms no
variation from the division which I have mentioned. For the
intention was, that it should be appropriated to him, neither
for his own exclusive consumption, nor for lavish or arbitrary
distribution, but to enable him to support the hospitality which
Paul requires of persons in that office. [851]